For many of us, stepping into our parish church feels like coming home. We are familiar with the layout, the images on the walls, the furnishings, and our preferred pew. Even when we visit a different church, the environment is so akin that we do not feel out of place.
Every one of the items and the environment within our Catholic churches serves a function and carries a history. Below is a summary of certain sacred spaces, items, and the surrounding atmosphere.
May we constantly pursue the wonders, splendor, and affection of Christ present in our holy space.

Assembly Area (Narthex)
The meeting area, often referred to as the narthex, serves as the location where the congregation exchanges greetings both before and after Mass. It lies between the exterior entrance of the church and the interior doors that lead into the worship space. This is the spot we are greeted every Sunday, where baptisms, funerals, and weddings commence; it is also where we queue for processions and collect palms. Additionally, it offers space for religious publications and for parish announcements or exhibits.
In the early days of the Church, the narthex served as a waiting area for those who were unbaptized and for penitents who were not permitted to enter the worship area and were unable to partake in any part of the Mass. Over the centuries, the limitations regarding Mass participation have been eased, yet the term “narthex” endures.
In the assembly area, we, at least in thought, cast aside our worldly habits, recognizing that we are on the verge of stepping into sacred territory and that our mindset, physical demeanor, and even our clothing convey the sanctity present.
* The word “narthex” in Greek means “giant funnel.”
1. Nave
The section of a Catholic Church where laypeople pray and engage in worship is referred to as the nave. The term “nave” is derived from the Latin “navis,” signifying ship. We, the congregation of God, are viewed as travelers on a vessel heading towards heaven. The nave is not merely a gathering area but a space for reverence; the assembly is not just an audience but active contributors to the Holy Sacrifice of the Mass.
In the majority of churches today, the nave is occupied by pews or chairs. This has not always been true. For more than 1,000 years, churches lacked seating for the congregation; the worshippers primarily stood or knelt throughout the Mass. They not only stood but also were divided by gender. Typically, men were positioned on the right side facing the altar, while women were on the left.
It was not until the 13th century that the use of pews or benches gained prominence; even now, there are Catholic churches that lack seating, except for a few reserved for the elderly and the sick. Parishes quickly realized that pews represented a costly addition, and the expense of installation was transferred to the congregation. Pews were either purchased or rented by the faithful and often considered the property of an individual or family. This concept endured for centuries. Nowadays, we may contribute to the renovation or installation of pews, but we do not possess a specific pew (though many of us prefer to occupy the same spot at each Mass).
* The separation of men and women continued in some Catholic churches up through the 20th century.
2. Sanctuary
“They shall create a sanctuary for me, so that I may reside among them” (Ex 25:8).
The sanctuary is the space, typically elevated, at the front of the church where the altar, the ambo, the celebrant’s seat, and, in numerous churches, the tabernacle are situated. Divided from the nave, this area evokes the Holy of Holies, which refers to the inner sanctuary of the temple mentioned in the Old Testament. Notably, the altar and tabernacle were introduced into the Church centuries apart.

The General Instruction of the Roman Missal describes the sanctuary as “the area where the altar is located, where the word of God is announced, and where the priest, the deacon, and other ministers perform their roles” (No. 295).
* The sanctuary’s elevation above the nave floor serves to enhance the view of the laity but also exemplifies a special, sacred place
3. Altar
The altar serves as the focal point, the most crucial element of the church to which all else is subordinate. Each Catholic church is constructed with the altar as its primary purpose. Altars have been integral to religious rituals since ancient times, even prior to the establishment of churches; the term altar comes from a Hebrew word that translates to “place of sacrifice.”
Deep into the fourth century, there were no churches or public worship. Christians conducted their religious ceremonies away from the Roman occupiers in locations such as private residences. Frequently, the altar consisted of a basic wooden table or chest.
The upper section of the altar, referred to as the mensa, a Latin term for table, has historically been constructed from stone. The altar is blessed by a bishop and transforms into the emblem of Christ: “The stone that the builders rejected has become the cornerstone” (Mt 21:42).
The Catechism of the Catholic Church describes the altar as follows: “At the altar, which is the focal point of the church, the sacrifice of the cross becomes present through sacramental symbols. The altar also serves as the Lord’s table, inviting the People of God” (No. 1182). Here lies Mount Calvary for us; here as well, the bread and wine are transformed into the body and blood of Christ.
* In the early Church, altars were built on the sites of martyrs’ graves. As more churches were built, relics were contained in or buried under altars, a practice that still occurs today.
4. Tabernacle
Given that there were no churches in those early centuries, Christians lacked a dedicated tabernacle. Nonetheless, similar to present times, they were careful in safeguarding the Blessed Sacrament. There is some indication that after their divine services, Christians would take the consecrated bread home and consume it throughout the week. By the fourth century, when the construction of churches commenced, any reserved hosts were stored in various rooms of the church, including an area that later became known as the sacristy. Theft, pilferage, or even worse was a significant concern, particularly after the Protestant Reformation, when acts of violence were directed against the Catholic Church.
The structure of the tabernacle gradually progressed, and by the 16th century, tabernacles resembling those we currently have were being utilized. Canon Law outlines the guidelines for the positioning of the tabernacle: “The tabernacle in which the Blessed Eucharist is stored should be located in a prominent place within the church or oratory, a location that is visible, appropriately decorated, and conducive to prayer” (No. 938.2). As permitted by Church regulations and sanctioned by the local bishop, some churches opt for a distinct chapel to hold the tabernacle. The current trend is to maintain the tabernacle near the altar.
* Wherever located, the tabernacle is always locked and immoveable in order to protect the Eucharist.
5. Sanctuary Lamp
In each Catholic church, there is typically a noticeable lamp or candle alight in front of the tabernacle. This is the same illumination that the Magi pursued until they discovered the infant Jesus in a stable. This constant light continues to call out to every one of us. We instinctively seek out the dancing flame as we step into the church. Our mindset and behavior shift upon realizing that we are in the abode of the living God. The flame represents his presence and serves as a symbol of our everlasting love for the Lord, which will never fade away.
Referred to as the sanctuary lamp, it was initially utilized in the 13th century, and Canon Law 940 mandates that the lamp must remain lit at all times. This everlasting light is referenced in Leviticus 6:6 when addressing the fire for burnt offerings: “Fire shall be kept burning upon the altar continuously; it shall not go out.”
* The flame of the tabernacle lamp is purposely transferred from candle to candle beginning with the fire lit at the Easter Vigil Mass.
6. Ambo
Throughout the Mass, the ambo serves as the central feature for the Liturgy of the Word. This particular tall, raised lectern is where “only the readings, the responsorial psalm and Easter proclamation (Exsultet) are to be declared; it can also be utilized for delivering the homily and for stating the intentions of the prayer of the faithful” (General Instruction of the Roman Missal, No. 309). The arrangement and positioning of the altar and ambo highlight the intimate connection between the Liturgy of the Word and the Liturgy of the Eucharist: from the sacred altar, we receive the body and blood of Christ, and from the ambo, Christ’s sacred teachings. In this context, the ambo, similar to the altar, is not merely a physical object but a hallowed space.
The General Instruction of the Roman Missal additionally states: “The reverence for the word of God necessitates that the church possesses a setting that is appropriate for the announcement of the word, and to which the focus of the entire assembly of the faithful instinctively shifts during the Liturgy of the Word.”
After the fourth century, when the persecution of Christians ceased, churches were constructed and fashioned with an ambo or elevated platform, facilitating better acoustics for the congregation. By the ninth century, the pulpit took the place of the ambo and was situated either in the sanctuary or the nave.
* Typically, early Church ambos had steps going up each side with an area at the top big enough for the reader and servers with candles to stand.
7. Celebrant’s Chair
Throughout the Mass, the priest symbolizes Our Lord Jesus, persona Christi, which is why the priest’s chair is always distinct from other seating in the church. This chair is not crafted as a throne for a monarch; it is not luxurious or royal, yet it is clearly set apart from other chairs in the sanctuary and identified as the seat of the individual who guides the congregation. The chair is consistently positioned to be visible from the nave. “The chair of the priest celebrant must signify his office of presiding over the gathering and directing the prayer” (GIRM, No. 310).
* In a cathedral, the chair is known as the cathedra. This chair is from which the bishop exercises both his teaching authority and role as a successor of the apostles.
8. Pictures, Sculptures and Artifacts
Statues and images of Jesus, the Blessed Virgin Mary, and the saints embellish almost every church. Catholics do not pray to or adore statues; instead, we honor, we appreciate, respect, and strive to model ourselves after the person represented in the statue. We worship our living Lord, Jesus Christ, not his representation. The saints shown in our churches led lives of remarkable virtue and are now in heaven, where they can advocate for us before God.
The sculptures, images, and even the stained-glass artworks convey stories of Jesus and the Holy Scriptures. These visual representations have historically served as a vital educational resource, particularly during the initial 1,500 years of Christianity when a limited number of individuals could read.
Relics are regarded in a comparable manner, best articulated by St. Jerome (340-420): “We do not worship, we do not adore, for fear that we might kneel before the creation instead of the Creator, but we honor the relics of the martyr to improve our adoration of Him whose martyrs they represent.”
* The Second Council of Nicea and the Council of Trent reiterated that the faithful venerate the person represented by the image and not the image itself.
9. Baptismal Font
Baptism serves as the entrance to all the sacraments of the Church. The baptistry or baptismal font is an integral element of each Catholic Church and is positioned in a way that allows the congregation to partake in the baptismal rite.
Certain fonts resemble expansive basins filled with freely moving water and are typically located as you enter the nave; others are more diminutive and situated in various areas.
The initial adherents of Christianity were immersed in rivers, streams, public baths, and some were even baptized in the catacombs. Generally, it was not until the fourth century, with the establishment of churches, that baptisms began to occur indoors.
Throughout the centuries, right up to the present, the vessel employed for baptisms has been consistently downsized. The document “Built on Living Stones” by the U.S. Conference of Catholic Bishops states for every parish that, “A single font that can serve for both infant and adult baptisms represents the unified faith and baptism that all Christians possess.”
* The Church today approves the use of either triple immersion for baptism or the pouring of water three times over the candidate’s head.
10. Easter Candle
The Easter (or Paschal) candle is positioned close to the baptismal font, except during the Easter season, when it is situated next to the ambo. Dating back to around the fourth century, this sizable candle symbolizes the light of Christ, and a fresh Paschal candle is consecrated during each Easter Vigil. It is ignited for every baptism, and the flame, representing the light of Christ, is passed to a candle presented to the baptized person or to an adult family member when a child is baptized.
* The Easter candle is also lit during a funeral, recognizing that the deceased shared in the death and resurrection of Jesus at their baptism.
11. Sacristy
From the Latin word sacristra, signifying a chamber adjacent to the sanctuary or church entry, this space holds the bread and wine, holy vessels, the texts, the garments, and all items necessary for the Mass celebration. It is where priests and ministers put on their vestments. The sacristy has been a component of the church since the earliest public worship venues were established in the fourth century. This is also where the sacred vessels are washed after Mass.
* In most sacristies there is a sacrarium, a sink that drains directly into the earth where water from cleaning the vessels is poured.
12. Stations of the Cross
In almost every Catholic Church, 14 Stations of the Cross adorn the walls of the nave. We can accompany Jesus on his painful path from Pilate’s residence to his execution on Calvary that initial Good Friday. We pause at each station reflecting on the historical or customary occurrences that happened at that specific location. This widely embraced devotion developed over numerous centuries. Although many Catholics engage in this practice every Friday of Lent, the stations are accessible for us to “walk” at any moment.
The document “Built on Living Stones” from the U.S. Conference of Catholic Bishops says: “Historically, the stations have been placed along the walls of the church’s nave, or, in certain cases, around the assembly area or even the outside of the church, transforming the devotion into a genuine journey.”
* The Stations of the Cross varied in number until Pope Clement XII (r. 1730-40) settled on 14 and identified the events associated with each station.
13. Repository for Sacred Oils
Every church maintains sacred oils for various rites. Each year, during Holy Week, the bishop blesses new oils at the chrism Mass, after which they are sent to parishes. The oils include: the oil of the catechumens, the oil of the sick, and the chrism. These are stored securely in an ambry, a term from French that means wall safe or cupboard. Our Catechism states, “The sacred chrism (myron), utilized in anointings as the sacramental sign of the seal of the gift of the Holy Spirit, is customarily kept and honored in a protected location within the sanctuary. The oil of catechumens and the oil of the sick may also be placed there” (CCC, No. 1183).
* Today the ambry takes different forms and shapes and often is located near the baptismal font.
14. Confessional(s)
The earliest Christians admitted their transgressions directly to a bishop within his church and occasionally to the entire congregation. Public confessions did not last long and were discontinued by Pope Leo I (r. 440-461), who stated: “It is sufficient that the guilt which individuals carry on their consciences be revealed to the priests alone through private confession.”
In-person confession, generally performed while kneeling before a priest or sitting beside him, was the custom until the medieval period when a partition was established between the confessor and female penitents. This development ultimately resulted in the emergence of the confessional booth in the 16th century, which featured the screen barrier, and from that point until the Second Vatican Council, confessions were predominantly anonymous. In 1974, the Church presented a new confession format, advocating for a reconciliation space rather than a confessional booth. Penitents now had the option to confess either face to face or behind a partition.
* Parish penance services, primarily held during Lent and Advent, are products of Vatican II.

Large families seem quite crazy to me. I have found myself wondering, “Goodness, how does she manage it?” when I observe a young mother encircled by toddlers, all of them hopping up and down while chattering and vying for her focus. Occasionally, I pause and subtly tally the number of tiny heads that are part of the group, and I experience a small epiphany. Five, six, seven ….
… Oh. I actually had even more children than that.
However, it certainly appears overwhelming from the outside. It is quite a bit. ANY number of children is considerable! One child is a handful! Yet, there were 10 in total. It’s no surprise that people were constantly gazing at us. I understand now. Some of my children have left home, and none are particularly young anymore, and although I haven’t fully transitioned to being an empty nester, I’m far enough along to perceive it from a distance. I recognize how we seemed to others when we were truly in the midst of it: lovely, but undeniably quirky.
A group of persons
One reason for this is that, from an external perspective, a large family appears precisely that way: a big family. A household. If you recognize a handful of prominent families merely by appearance, and not on a personal level, you likely refer to them as “the one with all the noisy, red-haired children” or “the one whose members resemble farmers.” More than a few individuals have remarked that we’re “that family with all the hair,” which I completely understand is not the most negative way we could be characterized.

Before Jim Wahlberg could officially purchase a beer, he found himself incarcerated in a Massachusetts state prison due to armed robbery.
“I found myself in and out of detention facilities, group homes, transitional housing, all by the time I turned 11,” Wahlberg recounted while reflecting on his chaotic upbringing in Dorchester, a blue-collar area in Boston.
By the time he reached 22, Wahlberg was already on his second prison term for a burglary. A meeting with St. Teresa of Calcutta, who toured the state prison in 1988, signified the start of Wahlberg’s journey towards sobriety, transformation, and redemption.
“That was extremely impactful, and a pivotal moment in my life,” Wahlberg, 55, shared with Our Sunday Visitor during a recent chat.
Wahlberg also recounts that tale in his latest memoir, “The Big Hustle” (OSV, $27.95), which is set to be launched on Sept. 4.
A tattoo on his right bicep — 5-9-88 — signifies his sobriety date. Ranked just after God, Wahlberg attributes his survival to Alcoholics Anonymous.
‘Being less than’
Alcohol loomed large over the Wahlberg household during the 1970s and ’80s. Wahlberg, the fifth of nine siblings, recalls his father as a diligent yet emotionally detached presence who consumed alcohol excessively and wagered almost every day.
“Alcohol is a ruler in the household of a person with alcoholism,” Wahlberg stated.
Courtesy photo
Wahlberg was raised alongside his brothers, including Donny and Mark — both of whom later achieved fame as recording artists and actors — in one of the less affluent, more racially divided areas of Boston. The community was predominantly Irish-Catholic, sustained by strong parishes that helped foster a sense of unity.

There was a video present, but the photographs were sufficient to observe.

During an April morning in Queens, New York, a 68-year-old female was climbing the steps outside an Orthodox church when a 16-year-old boy, who had been trailing her, quickly passed her. Surging ahead of the woman, he leaped to the top of the stairs and then pushed her down to the concrete ground below.

It was not hard to envision the terrible thump and snap of a skull breaking.

While the woman lay wounded and still, the boy — indeed, he remains just a boy — rummaged through her coat pockets, took her handbag and her keys. He then reportedly fled in her vehicle (which was older than he), abandoning his victim in a puddle of blood.

Whether she was living or deceased appeared to have no significance to him.

Early reports suggested that the individual, Jayvaun Prince, already possessed a criminal record with several arrests for theft and minor assaults, and that he was believed to be involved in the intimidation and theft from another elderly woman the prior week.

This represents a single instance of terror in a city where the shocked inhabitants are — similar to those in other American metropolises — gazing in disbelief at the rapid deterioration of the societal fabric unfolding around them.

We watch in dread at these occurrences, coupled with the strangely apathetic policies from our chosen representatives that facilitate them, and we understand intuitively that action is necessary. It’s what we tell ourselves or each other: “Action is required! Someone must take action!”

Then we flip the page, or our thoughts momentarily pause as our fingers glide down to whatever was recently shared on social media.

We seldom view ourselves as the “someone” who could potentially play a role in the “something” that requires attention. In reality, we’re not pondering it long enough for that idea to rise to the surface. As a society, we have cultivated matchstick attention spans that ignite quickly and then extinguish in moments.

Hardly anything is truly penetrating our awareness these days. Conflict, societal turbulence, foolish films, political deceit, unresolved religious controversies — nothing resonates past the flicker, beyond the fleeting moment of screen activity.

In the meantime, the cost of our negligence increases, and its arrival approaches with each passing day.

A service member of pro-Russian troops stands in front of the destroyed administration building of Azovstal Iron and Steel Works in Mariupol, Ukraine, in 2022. Many Ukrainians are holed up in the plant, taking shelter from Russian shelling. OSV News photo/Chingis Kondarov, Reuters

Rediscovering shame and guilt

There could still be a method to change course — a way to redirect the concerning path of our community — but it will necessitate aspects that we, as a culture, increasingly appear to lack: concentrated attention, compromise, imaginative thinking regarding accountability, and, most notably, a readiness to revisit and value what we once dismissed as extraneous: sensations of shame, or even — should I say it — guilt, which serve as pathways to thoughtful and genuine remorse.

A recent article in The Wrap uncovered that the specific two feelings, shame and guilt, were intended to be personalities in the anticipated 2024 Pixar movie “Inside Out 2,” which gives identities to the emotions experienced by a 13-year-old girl. Shame and Guilt, however, were removed from the completed version. “It was not enjoyable to view,” the director commented. “It felt too burdensome.”

Those feelings have been removed from society as well, as they truly are burdensome. In the 21st century, no one desires to confront anything that brings forth negative emotions about ourselves, particularly if what we are facing is our own reluctance to be humbled and the state of our needy and inadequate inner lives.

Upon coming across the article on social media platform X, Catholic author and speaker Leah Libresco Sargeant observed that our hesitation to acknowledge shame and guilt “truly undermines shame as a motivator for repentance and healing. It’s a comfort as a parent to observe children grasping the pain they cause others and wishing to rectify it versus rushing forward unmindful.”

“For I was hungry, and you provided me food; I was thirsty, and you offered me drink; I was a stranger, and you welcomed me; I was naked, and you clothed me; I was sick, and you looked after me; I was in prison, and you came to see me.’ Then the righteous will respond to him, saying, ‘Lord, when did we see you hungry and feed you, or thirsty and give you drink? When did we encounter you as a stranger and welcome you, or naked and clothe you? When did we see you sick or in prison, and visit you?’ And the king will answer them, ‘Truly, I tell you, whatever you did for one of these least brothers of mine, you did for me’” (Mt 25:35-40).
Over the last two years, we have been tested and strained, becoming more fragile than ever. The whole planet has endured a pandemic that few of us (perhaps only the epidemiologists) anticipated. In Lents such as the one we are currently experiencing, it may be alluring to choose the simpler path, to merely fulfill the requirements of prayer, fasting, and almsgiving in a manner that costs us the least. However, I would contend that it is during such times that we are urged to seek deeper engagement.
Individuals of all genders globally are experiencing feelings of solitude and disconnection; the disadvantaged and marginalized populations are facing more challenges than the rest of society. As Catholics, we have a duty to assist, yet determining the appropriate actions and methods can be daunting at times.
The Church, in her insight, provides solutions: the corporal works of mercy — seven actions that address our neighbor’s physical needs. We are invited to nourish the hungry, offer drink to the thirsty, call on the imprisoned, attend to the ill, support the poor, provide refuge for the homeless, and lay the dead to rest. Our world is in greater need of them than ever before. The initial six stem directly from the teachings of Jesus in the Gospel of Matthew; the seventh is mentioned in the Book of Tobit in the Old Testament and was incorporated into the list by the Church during the Middle Ages.
It is not a coincidence that every one of the corporal works of mercy includes an action verb: visit, give, bury, shelter. Each demands of us to perform something quite particular.
However, they also require something further from us, something that could be even more challenging: The corporal works of mercy compel us to alter our viewpoint and let go of our previously held beliefs about the demographics we are called to serve. None of the corporal works of mercy include exceptions. None state “except for ____” or “but not ____”. They are straightforward declarations without any conditions. We are called by the Lord to regard these groups of people precisely as we would Christ himself, for ultimately, that is how he will perceive our deeds. No ifs, ands, or buts.
As a young missionary, I had the chance to spend a week in Mexico with a long-term mission team. The mission house was recognized in the region as the go-to place for assistance of any sort — material, spiritual, or financial. Whenever someone arrived at the door, we hurried to welcome them, inquired about their needs, and tried to fulfill them.
Upon returning home, I became aware that I didn’t hold that same compassionate attitude towards the less fortunate I encountered here in the U.S. In Mexico, I had regarded every appeal for assistance as authentic and made no evaluations about those seeking help. Back home, I found myself questioning what led them to be without shelter, what errors they committed that resulted in their situation. I was, without realizing it, presuming the worst about the man beside the road, the woman with the sign at the filling station: “There are programs for individuals like that. Why doesn’t she go to a shelter?” “Why doesn’t he have employment? Perhaps he’s only seeking cash for drugs.”
Although it’s crucial to practice caution and sound reasoning in all our engagements, I had succumbed to the temptation of the prevailing narrative regarding the impoverished — to hold them responsible for their situation. Christ, on the other hand, was urging me toward something greater. He reminded me that I reside in an imperfect world, that individuals are not all given the same opportunities, and that it is not my role to pass judgment on others.
He is the only one who understands hearts. He is the sole one who comprehends the entirety of another’s situation. I cannot fully perceive all the ways in which he might be working in another’s life or all the mechanisms he has initiated for their rescue. None of this falls on my shoulders. Nonetheless, I have a duty to address the hardships of those around me, both through my prayers and my deeds. The Baltimore Catechism expresses it clearly: “we are obliged to assist the poor in all their forms of need” (Answer 820).

Today is October 18, the celebration of St. Luke, the evangelist.

In the Gospel for today’s feast, Jesus tells his disciples, “In whatever town you go where you are received, partake of what is offered to you, heal the ill there and proclaim to them, ‘The Kingdom of God is near for you’” (Lk 10:8-9).

St. Luke’s Gospel is recognized as one of the synoptic Gospels. The term synoptic refers to “sharing the same or a common perspective.” Together with Matthew and Mark, Luke features numerous identical parables and healing narratives concerning the Lord’s ministry.

What does it entail to foster Catholic identity in a secular era? Reflect on what is required to produce saints in contemporary society.

It’s birthday month at our place, a season when four out of the five of us turn the page to embrace a fresh year and a new numeral. Coupled with Mother’s Day, year-end celebrations, new sacraments, and so forth, the cake and ice cream alone can quickly spiral into chaos.

The gifts turned out to be quite impactful — to the extent that my husband and I decided to limit our toddler, who is turning two, to just a few minor items this year. At that young age, everything is considered a toy, right? However, in reality, it hardly mattered what we selected for our little one since he hardly had the chance to enjoy his new treasures. His older siblings were lurking nearby — or should I say, right in front of him — fully poised and eager to put the new items to the test. After the toddler was tucked in, my husband reminded our six-year-old, who was still engaged with one of the new toys, to keep in mind whose present he was holding. “It belongs to John,” Joseph replied immediately, “and he’s asleep.”

Gifts we receive

These reflections have led me to dedicate some moments contemplating the blessings we come across in our lives. There are the gifts we obtain — the gifts of life, affection and redemption from our Creator; the blessings of nurturing, hours, and focus from our relatives and companions; the blessings of the Church and the sacraments; along with those seven gifts of the Holy Spirit bestowed upon the Apostles and Mary on Pentecost that uphold the ethical existence of Christians. These also encompass the tangible blessings we obtain — those signs of affection and consideration that, when given and accepted with the right mindset, can reinforce and nourish positive connections.

Question: Not long ago, my sister and I lost a mutual friend, and there wasn’t any funeral held. My sister reassured me not to worry, stating that Buddha is a god as well, so our friend is in the paradise where Buddhists reside with their god. I find it hard to grasp how a Catholic can believe in multiple gods and various heavens.
— Name, location withheld
Answer: Your sister’s reasoning contradicts the fundamental ontological argument and the Christian belief that God is the ultimate being “than which none greater can be conceived.” Although this concept originates from Greek philosophy, it is central to Christian philosophy and theology as well. Since God holds the highest position, and no being can even be imagined that matches his greatness, it follows that there exists only one God. Thus, the idea that Buddha is “also a god” undermines the definition of the term “God” as understood by the Church. There cannot be anyone akin to him or equal to him. He is unparalleled, incomparable, unmatched. There cannot be two “gods” who are both dominant; one or the other competitor is supreme, and the remaining one is inferior and thus not “God.” Therefore, your inquiry is justified.

I don’t mean to be overly critical here, but would the kind Samaritan have taken all those actions if the person who was mugged had genuinely been someone from his neighborhood?

Not just a person or individual in the vicinity or even within the same area, but — oh, darling! — one who resided immediately adjacent? For example:

— The individual who does not (repeat, does not) cut his grass until it reaches a minimum of (repeat, a minimum of) 18 inches tall.

— The individual who relaxes on her porch, consuming, consuming, consuming cigarette after cigarette, with the smoke drifting over a communal fence into your garden.

Your yard.

Your lungs.

Resembling a form of 21st-century mustard gas.

You’ve addressed the matter with your neighbor in a courteous manner.

Her reply? “I realize I ought to stop. And I will. Eventually.”

Uh huh, just like the planet has been orbiting the sun … for some time.

Nevertheless, your spouse has communicated with hers. What was his response?

“Oh indeed, she is quite fond of her cigarettes. I mentioned to her that she needed to take that outside.”

Didja now?

— Then there are the individuals. A “dual pleasure.”

Late night booming sounds. Early morning roaring cars. (One on the left side of your home, the other on the right.) It goes without saying, any efforts you make to grab even a bit of rest as the night fades away are exasperatingly pointless.

— Naturally, any compilation like this would be lacking if it didn’t mention the neighbors’ free-roaming dogs suffering from, um, digestive problems. Additionally, there are those cats that persistently mistake your rose garden for their personal litter box.

J.R.R. Tolkien is most renowned for his tales of Hobbits, elves, and enchanted rings situated within his created realm of Middle-earth. Upon initial observation, a new reader will see this realm as one rich with uplifting themes of bravery, camaraderie, and illumination battling against shadow. However, as one starts to explore further, readers will uncover a mythology — a Legendarium, as he termed it — intricately crafted by the profoundly Catholic beliefs of a faithful man.
Numerous readers might be taken aback to discover that Tolkien himself was a committed Catholic. While he stated that “The Lord of the Rings” was essentially Catholic, Tolkien observed that nearly all mentions of religion were intentionally excluded or eliminated, with the spiritual themes instead infused into the story’s symbolism. Tolkien’s creations are not allegorical, allowing them to exist independently as impactful literary achievements; the themes of “The Lord of the Rings” are universal, resonating with any reader’s heart regardless of their beliefs. Nonetheless, when examined from a Catholic viewpoint, “The Lord of the Rings” begins to acquire a new level of significance, which both touches the heart and uplifts the spirit.
Eucatastrophe
In his piece “On Fairy-Stories,” Tolkien introduced the concept of “eucatastrophe” — the positive catastrophe — an abrupt shift in events that results in an unforeseen joyous conclusion in a narrative. Eucatastrophe evokes a “Christian” happiness that touches the soul; grief is not ignored or discarded but instead is enveloped in joy, the two intertwining as one. Central to Tolkien’s interpretation of eucatastrophe is the life, death, and resurrection of Christ. “The Birth of Christ is the eucatastrophe of Man’s history,” he states. “The Resurrection is the eucatastrophe of the Incarnation’s narrative.”

Picture Jesus Christ arriving at your door, requesting to spend nearly two days with you. How would you receive him? What discussions might unfold around your kitchen table? What changes could take place as you built a bond of friendship and relaxed together in the living area? What remarkable grace could you experience?
Take that spiritual experience and rejuvenation, and scale it by the number of individuals in your parish. Elderly and young, single individuals and families, laity and clergy alike, all encountering the Lord’s love through His physical, palpable presence — it’s a beautiful vision, and more than just a vision. In the words of Pope St. John Paul II in his encyclical Ecclesia de Eucharistia“The Eucharist is an invaluable gift: by not only observing it but also by praying in its presence outside of Mass, we are given the opportunity to connect with the source of grace itself. A Christian community eager to reflect on the visage of Christ … cannot overlook the need to foster this dimension of Eucharistic devotion, which extends and enhances the benefits of our participation in the body and blood of the Lord” (No. 25).
How can we “cultivate this facet of Eucharistic worship” within our parishes, encouraging each member to “connect with the very source of grace”? An easily accessible approach is the time-honored practice referred to as 40 Hours. It’s a simple ritual: display the Blessed Sacrament publicly in the parish church for 40 hours, during which parishioners take turns keeping vigil so that Jesus is never unattended. Generally, the devotion commences and concludes with Masses, and may also incorporate the Liturgy of the Hours, a procession, or a series of homilies. Numerous parishes pair 40 Hours with a parish mission, uniting the community for prayer and preaching.

Question: How do you get rid of Palms (from Palm Sunday) what if there isn’t a location available to either dig a hole for burning or burying them? I value your assistance.

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Just as a well-lived Catholic existence is distinctive and distinguished, the same holds true for a Catholic passing.

Kendra Tierney Norton has experienced this firsthand.

In 2022, following almost 21 years of matrimony, Norton’s spouse, Jim Tierney, succumbed to cancer. Norton and Tierney were parents to 10 children, with the youngest just 2 years old at the time of Tierney’s passing.

Courtesy photos

Having recently tied the knot again, Norton serves as the founder and CEO of Catholic All YearShe characterized this apostolate as “focused on assisting parents in incorporating Catholic traditions within their households.”

Norton discussed with Our Sunday Visitor regarding Tierney’s demise, along with the Catholic faith and customs that aided her family, both in Tierney’s last moments and throughout their mourning.

Keeping vigil

Norton attributes her capacity to select an alternative route from “our present Western culture” to the “grace of God,” which “leans towards attempting to maintain death “intimate and enduring private.”

“That was … a genuine moment of grace for me … a prompt from the Holy Spirit,” remarked Norton.

Question: St. Joseph he couldn’t have been that aged at the time of Christ’s crucifixion. He was 20-25 when he wed Mary. What was St. Joseph’s whereabouts during Christ’s crucifixion? At what age did St. Joseph pass away?
— Joseph Ricciardi, via email
Answer: It is unclear if Joseph wedded the Blessed Mother during his youth. Although typically men married around the age of 16 during that period, there exists a tradition suggesting that Joseph was older and a widower when he accepted Mary as his spouse. An old text from the second century known as the Protoevangelium of James, while not part of Scripture, provides us with some background on Mary’s formative years that circulated within the early Church, either as folklore or narratives. It notes that she was involved with the Temple from the age of 3 until she turned 12. The text states that certain selected young girls participated in this, tending to the sacred linens and other requirements of the Temple. When she reached 12, the high priest received a divine vision indicating that Mary should marry and be entrusted to an elder widower whom God would designate. The high priest assembled several widowers from that region, and from one of them, Joseph, a dove emerged as a sign. Joseph is depicted as an “old man” with children. If this account is true, although not all scholars agree, it provides insight into Joseph’s early passing and the reference to Jesus’ siblings. They are either Jesus’ cousins or Mary’s stepchildren from Joseph.

Question: I came across an advertisement recently that stated: “Gather the family for 15 minutes and pray the Rosary.” It appears that the Rosary is often in a struggle against the ticking clock. What are your thoughts on the duration necessary to respectfully pray the Rosary? Is it permissible to say a couple of decades in the morning and complete the remaining ones later that evening if time is constrained? If Mother Angelica (along with her sisters at EWTN) represents the ideal for praying the Rosary with reverence, then the time needed would be 25 minutes.
— Name, location withheld
Answer: When someone mentions “15 minutes,” it is not necessarily intended to be precise. The phrase is commonly used to indicate a duration shorter than half an hour, typically ranging from 15 to 20 minutes. The speed at which the Rosary can be prayed varies. Individual recitations can be faster; group recitations may take a little more time. For my personal practice of praying the Rosary, it typically takes around 20 minutes. A communal Rosary at the parish generally lasts about 22 to 25 minutes.

Question: I’ve been exploring accounts of apparitions where Our Lady disclosed to the children in Fátima and to Sister Mariana in Quito, Ecuador, that certain souls remain in purgatory indefinitely, with some bishops and religious enduring for 80 to 100 years! Wouldn’t these religious individuals have been aware of plenary indulgences? It saddens me to contemplate how long I might end up in purgatory — if God permits me to get there!
— E. Rossman, via email
Answer: Regarding purgatory, the Catechism of the Catholic Church declares: “All who pass away in God’s grace and friendship, yet still inadequately purified, are assured of their eternal salvation; however, they experience purification after death to attain the holiness required to enter into the joy of heaven. The Church refers to this ultimate purification of the elect as Purgatory, which is completely distinct from the punishment of the damned” (Nos. 1030-31)

Question: What is the perspective of the Catholic Church regarding nondenominational congregations that have surged in recent years?
— Bob Kusek, Eastpointe, Michigan
Answer: The Church views these communities similarly to how it perceives other non-Catholic yet Christian groups. They represent a fracture to the oneness that ought to exist and for which Christ fervently prayed. Nevertheless, they possess positive attributes that merit respect and could potentially serve as a pathway to future unity.
Regarding them serving as a hurt to unity, we ought to remember that Christ’s longing for oneness among his disciples was articulated on the evening prior to his death: “I pray not only for these, but also for those who will come to believe in me through their message, so that they may all be one, as you, Father, are in me and I in you, that they also may be in us, so that the world may believe that you sent me.”

Question: What is the process for a priest to become an exorcist? Can he put himself forward for the role, or is the decision made exclusively by his bishop?
— Name withheld, Cupertino, California
Answer: The Rite of Exorcism declares, “The service of driving out those who are possessed is granted through specific and explicit authorization from the local Ordinary” (De Exorcismis et Supplicationibus Quibusdam, No. 13).
If a priest is designated as an exorcist, the decision should originate from the bishop, and the priest should embrace it with profound humility and discretion. It is unhealthy and potentially perilous for any priest to actively pursue this role, as it often reflects arrogance. This makes him a prime target for demonic assaults and significantly diminishes his effectiveness. A general hesitance and thoughtful discernment by the priest in collaboration with his spiritual advisor and authorities is a more appropriate stance before consenting to the ministry, should the bishop extend an invitation. The Rite of Exorcism further specifies particular attributes to be sought in a priest before requesting him to take on this role: “Such permission [to be an exorcist] ought to be granted only to a priest endowed with piety, knowledge, prudence and integrity of life, who has been specifically prepared for this office. A priest to whom the office of exorcist has been committed, either stably or for a particular occasion, is to carry out this work of charity with confidence and humility under the direction of the diocesan bishop.”De Exorcismis et Supplicationibus Quibusdam, No. 13).

Question: My family and I are currently engaging with the “Bible in a Year” podcast. As we listened to the readings from Exodus and Leviticus, there were numerous mentions of Jewish feast days, with the Lord providing detailed instructions on how these feasts should be observed. In several instances, the Lord conveyed similar phrases: “You shall keep this day throughout your generations as a statute forever” (Ex 12:17). I understand that Jesus introduced the New Covenant, which replaced the Old Covenant, yet the words of God appear clear. Did God not intend what he expressed in this passage?
— Name, location withheld
Answer: It would be inaccurate to claim that we, as Christians, completely disregard the significant Jewish festivals. These celebrations foreshadowed Christ and are brought to completion in him. The most evident illustration of this is the Passover. Christ Jesus is our Passover (or paschal) lamb, and each Easter we earnestly commemorate that Christ our Passover lamb has been offered up, once and for all. We are rescued from death and embark on our Exodus from the bondage of sin to the glorious liberation of God’s children. Thus, we do more than commemorate Passover; in Christ, we bring it to fruition — that is, we engage fully with everything that the Passover symbolized. In a certain way, we observe it every Sunday, which serves as a mini-Pasch (or Easter).

Question: It appears, based on the Nativity narratives in the Bible, that Joseph and Mary were required to travel to Bethlehem just prior to Jesus’s birth. This trip would cover a distance of approximately 70 miles. How could Mary undertake this journey while nine months pregnant? I often see illustrations of her riding on a donkey. Is that how it happened? It all feels quite harsh.
— Martin Collins, via email
We can merely conjecture about this as the Scriptures provide no details. Although tradition portrays Mary riding a donkey, this is merely an artistic representation. There are questions regarding whether St. Joseph had the means to transport a prized livestock on such an extensive journey. Additionally, there is curiosity about whether a woman in late pregnancy would find comfort sitting on such an animal. Another option is that Joseph might have had some kind of cart in which the Blessed Mother could be seated.
However, we should not entirely dismiss the chance that she merely walked the 70 miles. The inhabitants of the ancient Holy Land were resilient individuals. The terrain of Galilee and Judea is rugged, and the weather can be unforgiving. Lush, green forests rapidly transition into harsh deserts just east of the Jordan River and within the rift valley. Prolonged walks were commonplace for individuals during Jesus’ era. Additionally, women often experienced pregnancies more frequently during those times when families were large. What appears remarkable to us may have seemed quite ordinary to them. Representations of Mary as fragile and tiny are largely inventions of Western culture and artistry. Regardless of her physical stature, Mary, like every woman of her era, would have exhibited significant physical strength and endurance simply based on their lifestyle: walking extensively and engaging in considerable physical tasks, such as fetching water from wells, kneading bread, spinning fibers, weaving, and caring for the home and livestock, among other duties.

Question: Please explain how Jesus instituted the Sacrament of Marriage. 

— Deacon Paul VanHoudt, Erie, Colorado

Answer: Jesus accomplished this in two manners: by means of his own instruction throughout his public ministry, and additionally, by communicating through his apostle, St. Paul; further, since Jesus still communicates through his Church, the sacrament of marriage has been consistently reaffirmed from the earliest times to the present day. 

By the Sea of Galilee during the Sermon on the Mount (Mt 5:31-32), and at Bethany near the Jordan River (Mt 19:4-6), Jesus prohibits divorce and remarriage. He accomplishes this by referring to marriage as a divine creation rather than simply a union between a man and a woman. In this way, he raises what could have been perceived as a purely natural bond to the realm of the supernatural. Reflect on his words from Matthew 19: “Have you not read that from the outset the Creator ‘made them male and female,’ and declared, ‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh’? Consequently, they are no longer two, but one flesh. Thus, what God has joined together, no human being should separate.”Mt 19:4-6).

It’s not often that we get to hear the mothers and fathers of saints open up about their children. Blessed Carlo Acutis, who lived from 1991-2006, was beatified in 2020. Known for his love of video games and his skill with computers, he lived a life marked by solicitous care of the poor and devotion to the Blessed Sacrament.
In a newly published memoir, his mother, Antonia Salzano Acutis, shares for the first time the intimate, private moments of her son’s life, including his final days in vivid detail. Blessed Carlo died from leukemia at the age of 15. In her own words, Antonia tells stories and memories as a mother who lost her son too early but was forever shaped by his remarkable life.
The following is an excerpt from the newly published memoir, “My Son Carlo: Carlo Acutis Through the Eyes of His Mother” (OSV, $27.99, pp. 240):
His relationship with Jesus changed me
Before Carlo was born, I did not have faith. I was born and lived for years in the center of Rome. My parents sent me to study in a school run by nuns. I learned some notions of catechism, some prayers, but nothing more.

Under the title “An equitable opportunity for children,” The New York Times editorial team suggests four actions to support low-income youth: establish government-sponsored savings accounts for infants, offer universal pre-kindergarten for 4-year-olds, “invest more” in the education of disadvantaged children, and eliminate lead water pipes.
Eliminating lead pipes, where it has not yet occurred, is undoubtedly a wise decision. The remaining options could be beneficial or detrimental. However, my argument here is that all four essentially reduce to the well-known principle of the third: “invest more.” Cash is the solution.
The Times editorial board’s compilation mentions nothing — not a single word — regarding the continuing crisis highlighted by these statistics: In 2017, close to 40% of all children delivered in the United States were born to mothers who were not married (whites at 28.4%, Hispanics 52.1% and Blacks 69.4%). In contrast, the overall percentage in 1970 was — when viewed in comparison — a minuscule 10.7%.

Have you ever envisioned having a cemetery in your backyard? This is often a practice seen at Benedictine monasteries. Specifically, we frequently inter our departed members on the premises of the monastery, in close proximity to the structure where we reside.
This is not carried out with any sinister intent. Instead, it fulfills several beneficial purposes. For instance, having the graveyard on the monastery grounds allows the monks to encounter it frequently, which serves as a prompt to pray consistently for their departed brothers. Additionally, the sight of the cemetery serves as a poignant reminder of their own mortality. Ultimately, it is where their own remains will rest. This reminder aligns with St. Benedict’s guidance to his monks in his Rule: “Daily hold up death before your eyes.” Our time on earth is not everlasting. It will come to a conclusion, and we will stand before God’s judgement seat. With this awareness, let us be diligent in our journey of following Jesus. Let us engage in actions now that will enrich us for eternity, as St. Benedict advises.